Kai, wanda ka nannaɗe da alkyabbarka, ka tashi ka yi gargaɗi. Ka girmama girman Ubangijinka; ka wanke tufafinka; ka nisanci dukkan ƙazanta; kada ka riƙe abin da za ka bayar, kana nuna cewa yana da yawa; amma ga Ubangijinka ka juya da haƙuri.

You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience. (Verses 1-7)

Wannan kira ne daga sama, yana kiran Annabi da ya shirya don babban aikinsa. Zai gargadi mutane, ya tashe su daga barci, ya kuma cece su daga mugunta a wannan duniya da daga wuta a rayuwa ta gaba, yana shiryar da su hanyar tsira kafin lokaci ya kure. Wannan aiki ne mai wuya kuma mai girma idan aka dora shi a kan mutum daya, ko da yake shi Annabin Allah ne kuma Manzonsa. Sai dai mutane sun yi nisa sosai a bata, sun nutse cikin zunubi, tawaye, girman kai da taurin kai.

This is an address from on high, calling on the Prophet to get ready for his great task. He is to warn mankind, wake them up and save them from evil in this life and from the fire in the life to come, setting them on the way to salvation before it is too late. This is a hard, momentous task when assigned to an individual human being, even though he may be Gods Prophet and Messenger. Mankind had, however, gone so far astray and were too steeped in sin, rebellion, arrogance and persistence.

Duk wannan ya sa kiran zuwa ga addinin Allah ya zama aiki mafi wahala da za a iya dora wa kowa.

All this made advocacy of the divine faith the most difficult task to be assigned to anyone.

"Kai, wanda ya nannade kansa da alkyabbarsa, ka tashi ka yi gargaɗi."

“You, wrapped in your cloak, arise and give warning." (Verses 1-2)

Gargaɗi shi ne babban ɓangaren saƙon Allah da ya fi bayyana. Yana faɗakar da mutane game da haɗarin da ke tafe, wanda zai iya lulluɓe waɗanda ba su san da shi ba, waɗanda ke tafiya cikin rashin sani zuwa ga ɓata. Irin wannan gargaɗi alama ce ta rahamar Allah wadda Yake yi wa mutane. Ba sa rage kome daga mulkinSa idan sun ɓace, kuma ba sa ƙara kome a mulkinSa idan sun bi shiriyarSa. Amma daga rahamarSa ne Yake ba su wannan kulawa, domin su tsira daga azaba mai tsanani a rayuwa ta gaba, kuma su kuɓuta daga sharri a wannan rayuwa. Kuma kasancewar manzanninSa suna kiran su su amsa domin su samu gafararSa su shiga aljannarSa, wannan tabbas alama ce ta rahamarSa.

To give warning is the most obvious aspect of the divine message. It alerts people to the impending danger that threatens to engulf those who are oblivious of it, heading unaware into error. Such warning manifests Gods grace which He bestows on people. They take away nothing of His kingdom when they go astray, and increase His kingdom by nothing when they follow His guidance. However, it is out of His grace that He gives them such care so as to save themselves from severe punishment in the life to come and to rid themselves of evil in this life. The fact that His messengers call on them to respond so as to earn His forgiveness and be admitted into His heaven is certainly a manifestation of His grace.

Wannan gargaɗi na gama-gari yana biye da labarin wani mutum na musamman wanda ya bayyana a matsayin babban mai ƙin saƙon Allah da kuma mai shirya makirci a kansa. Surar tana yin gargaɗi mai tsanani a kansa, tana zana masa hoto mara kyau wanda ke jawo izgili. Wannan yana ƙara bayyana musamman lokacin da siffofinsa marasa kyau suke bayyana a gaban idanunmu kamar suna da rai:

This general warning gives way to the case of a particular individual who seems to have played a leading role in rejecting the divine message and plotting against it. The surah issues a crushing warning, painting an ugly image of him that invites derision. This is particularly so when his unpleasant features appear lifelike before our eyes:

Ka bar ni da wanda na halitta shi shi kaɗai, wanda na ba shi dukiya mai yawa, da 'ya'ya maza tare da shi, na sauƙaƙa masa rayuwa; duk da haka yana marmarin in ƙara masa. A'a! Ya taurare kansa a kan ayoyinmu. Zan tilasta masa ya jure hawan wahala mai raɗaɗi! Ya yi tunani, ya kuma shirya makirci. Allah ya la'ance shi, yadda ya shirya makircin! Sake la'antar shi, yadda ya shirya makircin! Ya duba kewaye, sannan ya kwaɓe fuska ya yi kallo mai tsanani, sa'an nan ya juya baya ya yi alfahari da girman kansa, ya ce: "Wannan sihiri ne kawai da aka gada daga zamanin da! Wannan ba kome ba ne face maganar mutum kawai!" Zan jefa shi cikin wuta mai ƙuna. Da ma ka san menene wuta mai ƙuna! Ba ta barin kome, kuma ba ta tausaya kome; tana bayyana ga mutane, kuma akwai masu tsaro sha tara a kanta. (Ayoyi 11-30)

Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb! He thought and he schemed. Damn him, how he schemed! Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, 'This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!" I will cast him into the scorching fire. Would that you knew what the scorching fire is like! It leaves nothing, and spares nothing; it appears before mankind, guarded by nineteen. (Verses 11-30)

Akwai rahotanni da dama da ke nuna cewa mutumin da ake nufi a nan shi ne al-Walid ibn al-Mughirah. ‘Ikrimah ya ruwaito: “Al-Walid ibn al-Mughirah ya haɗu da Annabi ﷺ, wanda ya karanta masa wani ɓangare na Alƙur’ani. Sai ya bayyana kamar al-Walid ya ɗan yi laushi. Abu Jahl ya ji labarin haka, sai ya tafi wajen al-Walid ya ce masa: ‘Malam! Mutanenka suna tara wasu kuɗi dominka.’ Ya tambaya don me. Abu Jahl ya amsa: ‘Suna son su ba ka su, saboda ka tafi wajen Muhammad don ka ga abin da za ka samu daga gare shi.’ [Abu Jahl ya taɓa mafi tsananin ji, yana ƙoƙarin tada girman kan al-Walid.] Al-Walid ya ce: ‘Quraishawa sun sani cewa ni ne mafi arziki a cikinsu.’ Abu Jahl ya ce: ‘To ka faɗi wani abu game da shi da zai nuna wa mutanenka cewa kana adawa da abin da yake faɗa.’ Al-Walid ya ce: ‘To me zan faɗa? Babu wani daga cikinku da ya fi ni sanin waƙe. Na san kome game da waƙa, har da waƙar aljannu. Abin da Muhammad ke faɗa ba shi da kama da wannan. Abin da yake faɗa haƙiƙa yana da daɗi; ya fi kowane magana girma; yana tashi sama ba wanda zai iya doke shi.’ Abu Jahl ya ce: ‘Mutanenka ba za su gamsu ba sai ka faɗi wani abu mara kyau game da shi.’ Al-Walid ya ce: ‘To ka ba ni lokaci in yi tunani.’ Da ya yi tunani sosai, sai ya ce game da Alƙur’ani: ‘Wannan sihiri ne da aka ɗauko daga zamanin da.’ Sai aka saukar da ayar da ke sama game da shi.

Muminai sun karɓi maganar Allah da irin karɓar da ta dace da wanda ya dogara ga Ubangijinsa, kuma suka nuna irin ladabin da bawa ya kamata ya yi. Ba su yi shakka game da wannan labari ba, kuma ba su tambaye shi ba.

The believers received Gods words with the sort of acceptance worthy of one who trusts his Lord and shows the sort of manners a servant should have. They neither doubted this piece of news nor questioned it.

Kafirai kuwa, a gefe guda, sun karɓi wannan duka da zukatan da ba su da imani ko kuma nagarta. Ba su da girmama Allah. Saboda haka, sun yi ta yin kalaman izgili, suna maida lambar, watau 19, batun barkwanci marar iyaka. Ɗayansu ya ce: ‘Shin ba zai isa kowane goma daga cikinku su ci ɗaya daga cikinsu ba?’ Wani ya ce: ‘Ku kula da biyu daga cikinsu, ni kuma zan kula da sauran. Ba za ku damu da komai daga gare su ba.’ A lokacin ne aka saukar da ayar da ta biyo baya, tana bayyana manufar Allah a bayan bayar da wannan bayani game da wani abu da yake cikin yankin da ya wuce fahimtar ɗan Adam, da kuma ambaton wannan takamaiman adadi.

The unbelievers, on the other hand, received it all with hearts devoid of faith or seriousness. They had no reverence of God. Hence, they made sarcastic comments, making the number, i.e. the 19, the subject of endless jokes. One of them said: ‘Will not each 10 of you be sufficient to overcome one of them?’ Another said: ‘You take care of two of these and I will take care of the rest. You will have nothing to worry about from them.’ It was then that the next verse was revealed, explaining God s purpose behind giving this piece of information on something that belongs to the realm beyond human perception and mentioning this particular figure.

Yana bayyana cewa wannan mulki da ilimin duk abin da ya shafi shi na Allah ne shi kaɗai. Haka kuma yana ambaton ƙarshen da ke biyo bayan ambaton wuta mai ci da masu tsaronta.

It makes clear that that realm and the knowledge of all that relates to it belongs to God alone. It also mentions the ultimate end that results from the mention of the scorching fire and its guard:

Ba mu sanya kowa ba face mala'iku masu tsaron wuta, kuma ba mu sanya adadinsu ba face jarrabawa ga kafirai. Haka nan waɗanda aka ba littafi a baya za su tabbata, masu bangaskiya kuma su ƙara ƙarfin imaninsu, kuma waɗanda aka ba littafi da masu bangaskiya ba za su yi shakka ba; amma waɗanda ke da cuta a zukatansu da kafirai za su ce, "Me Allah yake nufi da wannan misali?" Haka Allah yake batar da wanda ya so, yana shiryar da wanda ya so. Babu wanda ya san rundunonin Ubangijinka sai shi. Wannan ba komai ba ne face tunatarwa ga ɗan Adam. (Ayah ta 31)

We have appointed none other than angels to guard the fire, and We have made their number a test for the unbelievers. Thus those who have been granted revelations in the past may be convinced and the believers may grow yet more firm in their faith; and so those who have been granted revelations and the believers will entertain no doubt; but the sick at heart and the unbelievers will ask, "What could God mean by this image?* Thus God lets go astray whomever He wills, and guides whomever He wills. No one knows your Lord’s forces except Him. This is all but a reminder for mankind. (Verse 31)

Surah yanzu tana bayyana gaskiyar rayuwa ta gaba, da wutar Jahannama mai zafi, da ikon Allah ga sassa daban-daban na halittarSa mai kyau a cikin sararin duniya, abubuwan da mutane sukan yi watsi da su saboda tsawon saninsu da su.

The surah now relates the truths of the life to come, the scorching fire of hell and Gods forces to various aspects of His fine creation in the universe, which people often overlook because of long familiarity.

Duk waɗannan hujjoji ne bayyanannu na ikon Allah mara iyaka na halitta da kuma tsarinsa cikakke na duniya.

Yet these are evident proofs of God’s limitless power of creation and His perfect design of the universe:

A'a! Ina rantsuwa da wata! Da dare idan ya yi baya, da kuma asuba idan ta haskaka! Lallai shi (wannan) yana daga cikin manyan abubuwa, gargadi ne ga mutane baki ɗaya, (Ayoyi 32-36)

No! By the moon! By the night when it departs, and the shining dawn! It is indeed one of the mighty things, a warning to all mankind, (Verses 32-36)

Ganin wata, da tafiyar dare, da kuma fitowar alfijir mai haske babu shakka abubuwa ne masu ban sha'awa. Suna faɗar abubuwa da yawa ga zuciyar ɗan adam, suna raɗa asirai da tayar da ji mai zurfi. A cikin ambatonsa da sauri na waɗannan abubuwa, Alƙur'ani yana taɓa zurfin ranmu, inda ji da asirai suke zaune. Ba kasafai mutane ke duba wata yayin da yake fitowa, ko yake tafiya, ko yake faɗuwa ba tare da wata ya raɗa musu wani sirri na duniya a kunne ba. Wani lokaci babu abin da ake buƙata sai tsayawa cikin hasken wata don jin zuciyarka tana wankewa, kamar kana wanka cikin haske.

The sight of the moon, the departing night and the shining dawn are certainly inspiring. They say much to the human heart, whispering secrets and arousing deep feelings. In its quick reference to these, the Qur’an touches our innermost selves where feelings and secrets are settled. It is rarely the case that people contemplate the sight of the moon as it rises, travels or sets without the moon whispering some universal secret in their ears. It sometimes takes no more than to stand in the moonlight in order to feel your heart being washed, as if you were bathing in light.

Ba zai yiwu ba ga kowa ya kalli dare a hankali yayin da yake fara tafiya, a wannan lokaci na natsuwa gabanin fitowar rana, lokacin da duniya ke fara farkawa tana buɗe idanunta, ba tare da ya shafu sosai da shi ba. Haka kuma, ba zai yiwu ba ga kowa ya kasance ba ya lura da yanayin wayewar gari yayin da yake fashewa yana fara haskakawa, ba tare da ya ji wani buɗe zuciya da ke sa mu san cewa yanayin ji ya canja ba. Wannan canji yana sa mu shirya mu karɓi hasken da yake haskakawa a cikin zukatanmu, kamar yadda muke karɓar hasken da yake haskakawa a kan duniyar da ke kewaye da mu.

Surah yanzu ta bayyana cewa kowane rai yana ɗaukar alhakin kansa, don haka kowa ya zaɓi abin da zai yi da kansa. Haka kuma ta bayyana cewa kowane rai zai yi lissafin zaɓinsa, kuma za a yi masa hukunci bisa ga ayyukansa.

The surah now declares that every soul bears responsibility for itself, leaving everyone to choose for themselves. It also states that each soul will have to account for its choices and be judged according to its deeds:

Lallai hakika wannan yana daga cikin manyan abubuwa, gargadi ga dukan mutane, ga wadanda suka zaɓa su ci gaba, ko kuma su koma baya. Kowace rai tana cikin riƙo saboda abin da ta aikata. (Ayoyi 35-38)

It is indeed one of the mighty things, a warning to all mankind, to those of you who choose to go ahead or to lag behind. Every soul is held in pledge for what it has wrought. (Verses 35-38)

Kowane mutum, kowane ɗaya daga cikin ɗan Adam, yana da alhakin kansa. Shi ne yake zaɓar matsayinsa, ko ya ci gaba ko ya koma baya, ko ya samu daraja mai girma ko ya jawo wa kansa wulakanci. Saboda haka, kowane rai yana ɗaure da abin da yake aikatawa da kuma aikin da yake yi. Allah ya nuna wa dukan mutane hanyar da take kai zuwa gare Shi, domin su bi wannan hanya da idanu a buɗe. Wannan sanarwa ta alhakin kowane mutum tana zuwa ne a kan tushen hotunan duniya masu jan hankali, da kuma hoton wuta mai ƙuna wadda ba ta barin kowa, saboda haka tana yin tasiri mai zurfi.

All people, every single one of them, are responsible for themselves, choosing their own positions, going ahead or lagging behind, achieving an honourable status or bringing humiliation upon themselves. Thus, every soul is tied to what it does and the action it takes. God has shown all people the way that leads to Him so that they can take that way with open eyes. As this declaration of individual responsibility is made against the backdrop of inspiring universal scenes, as well as the scene of the scorching fire that spares nothing, it has its profound effect.

Ana kuma bayyana cewa, duk da haka, an keɓe mutanen da ake kira masu dama a nan, wato muminai.

It is further declared, however, that an exception is made in the case of the believers who are referred to here as the ones on the right hand.

Ana kuma ba su damar tambayar masu laifi game da abin da ya jawo musu makomarsu.

These are untied. They are also given the right to ask the guilty about what has perpetrated their fate:

Sai dai waɗanda ke hannun dama. Za su kasance a cikin aljanna, za su kuma tambayi masu laifi: "Me ya kai ku cikin wuta mai ci?" Za su ce: "Ba mu kasance daga cikin masu yin salla ba, kuma ba mu ciyar da mabukata ba; sai dai mun shiga tare da masu shiga cikin zance na banza, kuma mun ƙaryata ranar Lahira har sai da abin tabbaci ya zo mana." (Ayoyi 39—47)

Surah yanzu ta mayar da su zuwa wannan rayuwa, inda suke da damar aikata wani abu kafin su fuskanci irin wannan sakamako mai muni. Duk da haka, sai suka juya baya, suna gudu daga shiriyar da za ta kawo musu alheri kawai. Ana nuna musu hanyoyin tsira, amma sai su gudu daga gare su. Saboda haka, surah ta zana wani hoto na ba'a game da halin da suke ciki:

The surah now puts them back in this life, where they have the chance to do something before facing such an abject outcome. Yet they turn away, fleeing from the guidance that would bring them only what is good. The means of salvation are shown to them, but they run away from them. Therefore, the surah draws a sarcastic image of their situation:

Me ya sa suke juyawa daga kowace tunatarwa, kamar jakunan da suka firgita suna guduwa daga zaki?

What is the matter with them that they turn away from all admonition like terrified asses fleeing from a lion? (Verses 49—51)

Yanayin jakai ko zebra masu tsananin tashin hankali, suna gudu ta kowace hanya a lokacin da suka ji zakin yana ruri, sananne ne ga Larabawa. Yanayi ne na motsi mai sauri cikin firgici. Saboda haka, idan aka yi amfani da shi ga mutane, yakan jawo dariya mai ƙarfi. Musamman idan waɗannan mutane suna cikin ainihin tsoron wata barazana da ke gabatowa. Me za a ce game da su idan yanayinsu haka yake, kamar jakai da suka firgita, kawai saboda wani yana tuna musu Ubangijinsu da makomarsu ta ƙarshe, yana nuna musu hanyar guje wa irin wannan wahala da azaba? Hoton da aka zana yana da zurfi kuma yana da tasiri. Waɗanda suka yi tunani a kansa za su ji kunya sosai idan sun ga kansu a cikinsa.

The scene of asses or zebras in great agitation, running in all directions as they hear a lion roaring, was well known to the Arabs. It is a scene of fast movement in a state of panic. Hence, when it is applied to humans, it invites loud laughter. This is especially so if those humans were in real fear of some impending danger. What can be said about them if such is their state, like terrified asses, only because someone is reminding them of their Lord and their eventual destiny, showing them the way to avoid such misery and pain? The image drawn is profound and effective. Those who contemplate it will be too ashamed if they find themselves in it.

Haka yanayin waje nasu yake. Sai dai surah ɗin tana kwatanta abubuwan da ke cikin zukatansu ma: “Kowane ɗaya daga cikinsu yana son a ba shi wahayi da aka bayyana masa” (Aya ta 52). Don haka al’amari ne na hassada. Suna kishin Annabi ﷺ saboda Allah ya ba shi wannan falalar ta musamman.

Such is their external condition. The surah, however, describes their inner feelings as well: “ Every one of them demands to be given revelations unfolded before him” (Verse 52) It is, then, a question of envy. They begrudge the Prophet for God having given him this exceptional favour.